The “FarAboveAll” Translation of the New Testament

Version 0.92.4, 10 May, 2018

Summary

We offer a freely copyable translation of the New Testament based on the Robinson-Pierpont Byzantine Textform 2005 edition of the New Testament. We also cover New Testament variants for the Received Text and the Greek Orthodox Church Patriarchal text of 1904. Our triple translation and the source Greek texts may be freely copied (see copyright notice below).

Copyright

There are two areas of copyright to consider: the copyright of sources used and the copyright of our own work.

Copyright of sources used

The Greek text as starting material is the Robinson-Pierpont Byzantine Textform 2005,
obtained from http://koti.24.fi/jusalak/GreekNT/RP2005.htm, and also available from http://byztxt.com/downloads.html.

The Greek Orthodox Church Patriarchal text of 1904, (so not copyright), obtained from http://kainh.homestead.com, and another edition from Google. Our text mainly follows Google, and contains Antoniades' corrections. For more detail, see our separate Introduction.

Studies and collations by F.H.A.Scrivener, J.W.Burgon, (nineteenth century, so not copyright).

We have also consulted and cited various other works on occasion, in a way we consider to be "fair use" in the copyright sense. See our separate Introduction for more details.

The book of thelineage of JesusChrist, the son of David, the son of Abraham.

Daui/d (or, with dieresis, Daui+/d), Dauid, RP P1904
vs.
Dabi/d, Dabid, TR HF.
VulgC, VulgS = David.
Since the manuscripts generally have d6a6d6, the unabbreviated spelling is unknown. Daui/d corresponds more closely to the Hebrew (דָּוִד), and Syriac (SyrP = ܕܘܝܕ). No difference in our English.
We avoid capitalization on son here and in other cases (such as holy spirit), to avoid placing any interpretation on the words used. See the introduction.
lineage: or, manner of birth. The genealogy is of Joseph, but it gives the royal line and Christ's legal right to the throne of David.
Greek: Iesous, Dauid, Abraam.
Christ ← Anointed; equivalent to Messiah (from Hebrew מָשִׁיחַ, Mashiach).

So all the generations from Abraham to Davidamount to fourteen generations, and from David to the Babylonian deportation there are fourteen generations, and from the Babylonian deportation to Christ there are fourteen generations.

But after he had reflected on these things, what should happen, butthe angel of the Lord appeared to him in a dream, and said, “Joseph, son of David, do not be afraid to take Mary to be your wife, for that which has been conceived in her is soby holy spirit.

David: on Daui/d vs. Dabi/d, see Matt 1:1.
what should happen, but ← behold.
by ← out of.

and said, “Where is the king of the Jews who hasjustbeen born? For we have seen his star in the east and we have come to worship him.”

have seen ← saw.
have come ← came.
We will not necessarily continue to remark on such tense accommodation (Greek aorist to English perfect-with-have). Other examples: Matt 12:28, Matt 22:4, Matt 27:46, Luke 2:30, John 13:31, Rev 19:7, Rev 21:4. The reverse case also occurs, especially in Hebrews and Revelation. See Heb 7:6. Another tense accommodation in Matt 23:20.

and when they had come to the house, they
{RP P1904 S1894: saw}[S1550 E1624: found]
the child with Mary his mother, and fell down and worshipped him, and opened their treasure chests and offered him gifts: gold and frankincense and myrrh.

When they had gone back, this happened: the angel of the Lord appeared in a dream to Joseph, and said, “Get up and take the child and his mother with you and flee to Egypt, and stay there until I tell you, for Herod intends to seek the child in order to destroy him.”

this happened ← behold.
get up: imperatival use of the participle.
stay ← be.

Then when Herod saw that he had been fooled by the magi, he became very angry, and sent troops, and had all the children in Bethlehem and in all its districts killed, from two years and under, according to the time which he had assiduously inquired about from the magi.

But when he heard that Archelaus was reigning over Judaea in place of Herod his father, he was afraid to set off back there, but after he had been oracularly informed in a dream, he went back to the regions of Galilee,

and when he arrived, he settled in a town called Nazareth, in order that what was spoken by the prophets might be fulfilled, that he should be called a Nazarene.

Nazare/t, Nazaret,
RP P1904 S1550 E1624 F1853=16/19 F1859=4/6
vs.
Nazare/q, Nazareth,
S1894 F1853=3/19 (Scrivener's cdx) F1859=2/6.
In other verses, RP P1904 S1550 S1894 always read Nazare/t, S1894 always reads Nazare/q, and E1624 is variable.
No difference in our English, which is the traditional English name, though not an exact transliteration of RP. The ancient Hebrew pronunciation was probably nearer Nazareth.
Perhaps the references to Nazarene are to the branch, נֵצֶר, nezer, in Isa 11:1 and / or the combined testimony of references to nazarite, נָזִיר, nazir, pointing to Christ as fulfilling the Old Testament foreshadowing of one separate, in particular from sinners.

and his fame spread to the whole of Syria, and they brought to him all the sick with various diseases and those afflicted with torments, and those possessed by a demon, and lunatics, and paralytics, and he cured them.

But when he saw the crowds, he went up a mountain, and when he had sat down, his disciples came to him,

went up a mountain ← went up into the mountain, perhaps for a mountainous region, so went up into the hills.

Matt 5:2

kai\ a)noi/caj to\ sto/ma au0tou=, e0di/dasken au0tou/j, le/gwn,

and he opened his mouth and taught them, and said,

taught ← was teaching. The imperfect could perhaps be justified by the length of the sermon, but it is common with verbs of saying and asking, e.g. Matt 9:34, Matt 12:23, Mark 3:30, Mark 5:31, Acts 1:6, Acts 26:1 (applying to most of the 110 occurrences of e1lege and e1legon). We do not necessarily remark on such instances.

We feel that maka&rioj answers to אַשְׁרֵי, ashre, happy, (compare Ps 1:1) and eu0loghto/j to בָּרוּךְ, barukh, blessed, as in Matt 21:9, quoting Ps 118:26, but happy is too weak here, and elsewhere, but English appears to lack an alternative. We also considered blissful.
The direct speech started here continues until Matt 7:27.

for truly, I say to you, until heaven and earth pass away, not one jot or one tittle will pass away from the law at all, until all has taken place.

one jot or one tittle: the jot is Greek letter iota (i), which may stand for the Hebrew letter yod (י), whereas the tittle is any other small stroke, such as a serif to the letter, or ornament, or punctuation mark.
has taken place ← takes place, perfective aspect.

So whoever breaks any one of the least of these commandments or teaches men to do so will be called the least in the kingdom of the heavens, whereas it is whoever carries out and teaches the commandmentswho will be called great in the kingdom of the heavens.

or: disjunctive use of kai/; (kai/ can stand for and, or, but etc. as a Hebraism).
who ← this (one).

but I say to you that everyone who becomes angry with his brother without reason will be liable to judgment, and whoever says to his brother, ‘Raka’ shall be liable to the Sanhedrin council, and whoever says, ‘You fool’ will be liable to fiery Gehenna.

And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the corners of the streets, in order to be seen by men. Truly, I say to you, they have their reward.

oncoming ← A word only known from Matt 6:11 and Luke 11:3, apparently made up from epi = on and ousios, suggesting coming or being. Perhaps a reference to manna coming upon the earth from above. Consider also that Jesus is the bread of life from heaven: John 6:30-35.

Now whenever you fast, do not be like the sullen-looking hypocrites, for they disfigure their faces in order for it to be obvious to men that they are fasting. Truly, I say to you, they have their reward.

for it to be obvious ← that they may be obvious.
have ← receive as due.

so that it is not obvious to men that you are fasting, but it will be known to your father who is hidden, and your father who sees in secret will reward you
{RP: - }[P1904 TR: in public].

e0n tw%~ fanerw%~, in public:
absent in RP F1853=16/20 F1859=5/6
vs.
present in P1904 TR F1853=4/20 (Scrivener's f**suy, u being very doubtful) F1859=1/6.
AV differs textually.
so that it is not obvious ← so that you are not obvious.
who is hidden ← in the secret.

On account of this I say to you, do not be anxious for your lifeabout what you will eat and what you will drink, nor for your body, about what you will wear. Is not life more than food, and the body more than clothing?

{RP P1904: How narrow the gate is and confined the way is which leads to life, and how few they are who find it!}[TR: Because the gate is narrow and the way which leads to life is confined, and they are few who find it.]

Then Jesus said to him, “See to it that you tell no-one, but go and show yourself to the priest and offer the gift which Moses commanded, as a witness to them.”

a)ll', but (apocopated form),
RP P1904 E1624 F1853=10/19 F1859=4/6
vs.
a)lla_, but (unapocopated form),
S1550 S1894 F1853=8/19 F1859=2/6
vs.
another spelling, F1853=1/19 (Scrivener's x)
F1859=0/6.
priest: not a senior priest (a)rxiere/uj), which is the word used of the enemies of the Lord, e.g. in Matt 27:1, but an ordinary priest (i9ere/uj) doing his job in the temple.

for I am also a man under a system of authority, having soldiers under me, and I say to this one, ‘Go’, and he goes, and to another, ‘Come’, and he comes, and to my servant, ‘Do this’, and he does it.”

Then when he had gone to the far side, to the region of the Gergesenes, two men possessed by demons met him, as they came out of the tombs. They were very dangerous, so that no-one could pass by that way.

And Jesus said to them, “Surely the wedding guests cannot mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast.

nor does one put new wine in old wineskins, or else the wineskins tear and the wine leaks out, and the wineskins will be ruined. But one puts new wine in new wineskins, and both are preserved together.”

While he was saying these things to them, it so happened thatacertain governor came
{RP TR: - }[P1904: up]
and worshipped him and said, “My daughter has just died, but come and put your hand on her, and she will live.”

It is sufficient for the pupil that he becomes like his teacher, and
{RP TR: the servant}[P1904: for the servant to be]
as his master. If they called the master of the house
{RP P1904 S1550 E1624: Beelzebul}[S1894: Beelzebub],
how much more the members of his household!

He who receives a prophet on the grounds of his being a prophet will receive the reward of a prophet, and he who receives a righteous man on the grounds of his being righteous will receive the reward of a righteous man.

To what shall I liken this generation? It is like
{RP P1904: children}[TR: little children]{RP-text P1904 TR: sitting in the market places}[RP-marg: sitting in the market place]{RP TR: and calling}[P1904: who, calling]
to
{RP-text P1904 TR: their companions}[RP-marg: the others of their company],

“Woe to you, Chorazin, woe to you,
Bethsaida,
for if the mighty works which
took place
in you had taken place in Tyre and Sidon, they would have repented long ago
{RP TR: - }[P1904: sitting]
in sackcloth and ashes.

And you, Capernaum, you which have been exalted up to heaven, you will be brought down to Hades, for if the mighty deeds which took place in you had taken place in Sodom, it would have remained intact up to this day.

But if I cast the demons outby the spirit of God, then the kingdom of God has come upon you.

e0n pneu/mati qeou= e0gw_,
in sprit of God + I,
RP F1853=9/19 F1859=3/6
vs.
e0gw_ e0n pneu/mati qeou=,
I + in spirit of God,
P1904 TR F1853=10/19 F1859=3/6.
A disparity with RP, R=12:15.
has come: this is a good example of an aorist in Greek (e1fqasen) requiring a perfect-with-have in English (has come). See Matt 2:2.

On account of this I say to you, every sin and blasphemy will be forgiven men, but blasphemy against the spirit will not be forgiven men.

blasphemy against ← the blasphemy of.
This sentence could be more naturally translated ...men will have every sin and blasphemy forgiven them, but men will not have blasphemy against the spirit forgiven them.

And whoever speaks a word against the son of man will be forgiven, but whoever speaks against the holy spirit will not be forgiven, either in
{RP P1904: the present}[TR: this]
age or in the one to come.

For as Jonah{RP TR: - }[P1904: the prophet]was in the stomach of the whale for three days and three nights, so
{RP TR: - }[P1904: also]
the son of man will be in the heart of the earth for three days and three nights.

The Ninevite men will rise in the judgment with this generation and will condemn it, because they repented at Jonah's preaching, and behold, somethinggreater than Jonah is here.

the judgment: we include the definite article, present in Greek, in English too, assuming this is a unique specific event, rather than just judgment, though this could be a general abstract noun. So also in the next verse.
greater ← more (neuter, so something).

The queen of the south will rise in the judgment with this generation and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon, and behold, somethinggreater than Solomonis here.

Then it goes out and takes seven other spirits more evil than itself with it, and when they have entered, they live there, and the last condition of that man becomes worst than the first. So it will be with this evil generation as well.”

This is why I speak to them in parables,
{RP TR: because}[P1904: so that]although seeing they do not see, and although hearing they do not hear, nor understand{RP TR: - }[P1904: lest they should repent].

i0a&somai,
will heal,
RP-text P1904 F1853=9/19 F1859=5/6
vs.
i0a&swmai,
should heal,
RP-marg TR F1853=10/19 F1859=1/6.
Isa 6:10.
obtuse ← fat.
repent ← return.
{RP:
and I will heal: or, but I will heal; kai/ can be adversative, as in Matt 13:17. The verb is not in the subjunctive, so apparently not governed by lest.}

Leave both to grow up together until the harvest, and at
{RP P1904: the}[TR: the]
time of the harvest I will say to the reapers, «Gather first the tares and bind them in bundles to burn them up, but gather the wheat into my storehouse.»’ ”

which is the smallest of all seeds, but when it grows, it is bigger than
{RP TR: - }[P1904: all]other vegetables and becomes a tree, so that the birds of the sky come and settle on its branches.”

pa&ntwn, all:
absent in RP TR F1853=10/20
F1859=5/7
vs.
present in P1904 F1853=10/20
F1859=2/7.
smallest ← smaller, Greek comparative for superlative.
Mustard seeds are about the same size as cabbage or carrot seeds, but were presumably the smallest of the seeds sown at the time (beans, cucumber, corn etc.).

in order that that which was spoken through the prophet might be fulfilled, when he said,

“I will open my mouth in parables;

I will utter things hidden

From theoverthrow of the world.”

Ps 78:2.
overthrow: AV differs. Classical (see kataba&llw in [LS]) and especially Septuagintal use of the word supports overthrow, rather than AV's foundation, which is qeme/lioj / qeme/lion. See our Translation Issues study, and [CB, Appendix 146]. Christ undoes the works of the devil; see 1 John 3:8 and also Eph 2:2, John 12:31.

When it was evening, his disciples came to him and said, “The place is desolate and the hour has already passed. Dismiss the crowds, so that they can go back to their villages and buy food for themselves.”

Then he commanded the crowds to recline on the grass, and took the five loaves and the two fish, and looked up to heaven and offered a blessing, and broke the bread and gave it to the disciples, while the disciples gave it to the crowds.

kai\, and (having taken):
absent in RP P1904 F1853=16/20 F1859=6/7
vs.
present in TR F1853=4/20 (Scrivener's csuy) F1859=1/7.
broke the bread and gave it ← having broken gave the loaves.

But you say, ‘Whoever says to his father or mother, «That by which you might have been benefitted from me is a dedicatory gift», is acting correctly’,
¶
and he does not honour his father or his mother at all.

so that the crowds were amazed, seeing
{RP TR: - }[P1904: the deaf hearing,]the mute speaking,the maimed restored, the lame walking and the blind seeing, and they glorified the God of Israel.

a)kou/ontaj, a)la&louj, the deaf hearing:
absent in RP TR F1853=20/20 F1859=4/6
vs.
present in P1904 F1853=0/20 F1859=2/6.
F1853 and F1859 are very significantly disparate, X2=7.2 PV=0.7%.
Note how kwfou\j is the mute or the deaf according to the reading taken.
An allusion to Isa 35:5, Isa 35:6.
restored ← healthy.

Then Jesus called his disciples and said, “I feel compassion for the crowd, because it has been three days already that they have stayed with me and have not had anything to eat. And I do not want to dismiss them fasting, in case they faint on the way.”

and in the morning, you say, ‘Today there will be a storm, for the sky is fiery red and overcast.’ You hypocrites! You know how to discern the appearance of the sky, but you are not able to
{RP TR: discern}[P1904: recognize]
the signs of the times.

gnw~nai, to know:
absent in RP TR F1853=18/20
F1859=5/7
vs.
present in P1904 F1853=2/20 (Scrivener's qr)
F1859=2/7.
We punctuate as a statement; RP P1904 TBS-TR as a question: Do you know how to discern ...[P1904: recognize ← know.]

Then Jesus replied and said to him, “Blessed are you, Simon
{RP P1904: Barjonah}[TR: Bar Jonah],
because flesh and blood did not reveal this to you, but my father in the heavens.

Bariwna~, Barjonah, RP P1904
vs.
Ba_r 870Iwna~, Bar Jonah, TR.
We do not normally regard one-word / two-word issues as significant, but as this affects the English rendering, we note the distinction here.

And I say to you that you are Peter, and upon this rock I will build my church, and the gates of Hades will not prevail over it.

church: literally, outcalling, which can be taken as our perpetual marginal reading. God defines who belongs to an outcalling, not man. In Acts 2:47, it is “those who became saved”.
Hades: the place of the dead.

From then Jesus began to show his disciples that he had to go away to Jerusalem and suffer many things at the hands of the elders and senior priests and scribes, and to be killed, and to rise on the third day.

Jesus said to them, “On account of your unbelief. For truly, I say to you, if you have faith like a grain of mustard seed, you will be able to say to this mountain, ‘Move from here to there’ and it will move, and nothing will be impossible for you.

He said, “Indeed.” And when he went into his house, Jesus had got there before him and said, “What do you think, Simon? The kings of the earth – from whom do they take tax or registration duty? From their sons or from outsiders?”

But in order that we do not cause them offence, go to the sea and cast a fish-hook, and take the first fish which comes up, and open its mouth, and you will find a stater. Take that and give it to them for me and you.”

But whoever causes offence to one of these little ones who believe in me – it would be more profitable for him for an ass-driven millstone to be hung around his neck and for him to be drowned in the wide open sea.

ei0j, onto,
RP P1904 F1853=15/20
F1859=3/6
vs.
e0pi\, on,
TR F1853=3/20 (Scrivener's hqx)
F1859=3/6
vs.
other readings, F1853=2/20 (Scrivener's py) F1859=0/6.
Greek prepositions are often used pregnantly, i.e. a preposition of motion is used where English prefers a preposition for the rest which follows.
the wide open sea ← the high-sea of the sea.

But if your hand or your foot ensnares you, cut them off and throw themaway. For it is better for you to enter into life lame or maimed than to have two hands or two feet and be thrown into the age-abiding fire.

What do you think? If a certain man has one hundred sheep, and one of them goes astray, will he not leave the ninety-nine, and go into the mountains and seek the one which is going astray?

e0nenh/konta e0nne/a,
ninety-nine (1),
RP P1904 F1853=17/20 (ignoring whether 1 word or 2)
F1859=4/6
vs.
e0nnenh/konta e0nne/a,
ninety-nine (2),
TR F1853=2/20 (Scrivener's cu, u being very doubtful)
F1859=0/6
vs.
other spellings,
F1853=1/20 (Scrivener's c)
F1859=2/6.
P1904 punctuates so as to read will he not leave the ninety-nine on the mountains and go and seek the one which is lost?, which is also possible.

In this manner my upper-heavenly father will also deal with you, if you do not all forgive your brotherhis trespasses from your hearts.”

you do not all forgive your brother ← each one, you (plural) do not forgive his brother.
his trespasses ← their trespasses. Perhaps a Hebraism. A discordant grammatical number is not uncommon in Hebrew; compare Josh 17:18.

and I say to you that whoever divorces his wife,
{RP P1904: it not being for}[TR: except for]
fornication, and marries another, commits adultery. And he who marries her who is divorced commits adultery.”

For there are eunuchs who were born as such from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of the heavens. He who can accept it, let him accept it.”

Jesus said to them, “Truly, I say to you, that you who have followed me, in the regeneration, when the son of man sits on his glorious throne, you too will be seated on twelve thrones, judging the twelve tribes of Israel,

and will deliver him to the Gentiles to mock and scourge and crucifyhim and on the third day he will rise again.”

crucify ← impale in the sense of fixing on a stake (not piercing with a stake), but the word is used of Roman crucifixion, the Greeks taking the verb from the vertical stake, the Romans from the cross(crux)-bar. Compare the English telegraph pole, where the word ignores the cross-bars. However, crux is also used of a carriage pole [LS2], so impale is a possibility.
rise: rise rather than be raised here, the verb a)nasth/setai being an intransitive form (and more specifically associated with resurrection than e0gei/rw).

Then the mother of the sons of Zebedee came to him with her sons, worshipping him and asking him for a certain thing.

worshipping him and asking him: or, to worship him and ask him, where the present participles replace classical future participles of purpose. Similarly in John 4:23, John 6:6, John 20:18, Acts 15:27. Perhaps Acts 6:11.

So he said to her, “What is it that you want?” She said to him, “Say that these two sons of mine will sit one on your right hand side and one on
{RP P1904: your}[TR: your]
left hand side in your kingdom.”

But Jesus answered and said, “You do not know what you are asking. Can you drink from the cup which I am about to drink from?
{RP P1904: Or}[TR: And]
be baptized with the baptism with which I am baptized?” They said to him, “We can.”

Then he said to them, “You can drink from my cup and be baptized with the baptism with which I am baptized, but to sit on my right hand side and on my left hand side is not for me to give, but is for those for whom it has been prepared by my father.”

can ← will, a Hebraism, but in v.22, the word for can is explicit.
for me ← mine.

and when he saw a certain fig tree on the way, he went to it, but did not find anything on it except just leaves. And he said to it, “Let no fruit ever be produced from you any more.” And immediately the fig tree dried up.

But Jesus answered and said to them, “Truly, I say to you, if you have faith and do not doubt, you will be able to perform not only the feat of the fig tree, but even if you say to this mountain, ‘Be lifted up and deposited into the sea’, it will take place,

For John came to you in the way of righteousness, but you did not believe him. However, the tax collectors and prostitutes believed him. But when you had seen him, you did not repent later so as to believe him.

Listen to another parable. A
{RP-text P1904 TR: certain}[RP-marg: - ]
man was a landlord who planted a vineyard and erected a fence round it, and dug a wine vat in it and built a tower, and put it under hired labour with farmers and went abroad.

tij, a certain:
present in RP-text P1904 TR F1853=15/20
F1859=7/9
vs.
absent in RP-marg F1853=5/20
F1859=2/9.
put it under hired labour with ← let it out for hire to, but the literal meaning does not fit the context, because the owner claims the produce. Alternatively, the hire the farmers pay could be part of the produce.

Therefore, I say to you that the kingdom of God will be taken away from you and given to a nation producing its fruits.

a nation: as noted in [CB], this is the New Israel, as prophesied in Isa 66:7-14. Not a Gentile nation. For distinct Gentile-specific blessings, see Paul's prison ministry (Ephesians, Philippians, Colossians and 2 Timothy).

Again, he sent out some more servants, and said, ‘Say to the guests, «Look, I have prepared my banquet-meal, my bulls and fatted cattlehave been slaughtered, and everything is ready. Come to the wedding.»’

Then the king said to the servants, ‘Bind him by the{RP-text P1904 TR: feet and hands}[RP-marg: hands and feet]
and remove him and cast him into the outer darkness. There, there will be weeping and gnashing of teeth.’

and they sent their disciples to him with the Herodians, who said, “Teacher, we know that you are true and teach the way of God in truth, and do not concern yourself with the opinion of anyone, for you do not regard thestatus of men.

so whatever they tell you to keep, you are keeping to and doing, but do not do according to their works, for they say things, but do not do them.

e0a_n, (what)ever (1),
RP P1904 F1853=16/21
F1859=7/8
vs.
a@n, (what)ever (2),
TR F1853=5/21 F1859=1/8.
whatever ← everything whatever.
you are keeping to and doing: AV differs, translating these verbs as imperatives, which is grammatically equally possible, but they fit the context (v.4) better as indicatives. It is clear that both their works and sayings are wrong.

But woe to you, scribes and Pharisees, hypocrites,
¶
{RP P1904 S1550: because you devour widows' houses and for a pretence you say long prayers; on account of this you will receive greater judgment}[E1624 S1894: because you shut up the kingdom of the heavens in front of men, for you do not go in, neither do you let those who areon the road to going in actually go in].

¶ Verse order: E1624 S1894, but not RP P1904 S1550 F1853=20/20 F1859=7/7 AV, transpose the part of verses 13 and 14 from the marker (¶) to the end of the verse.

Woe to you, scribes and Pharisees, hypocrites,
¶
{RP P1904 S1550: because you shut up the kingdom of the heavens in front of men, for you do not go in, neither do you let those who areon the road to going in actually go in}[E1624 S1894: because you devour widows' houses and for a pretence you say long prayers; on account of this you will receive greater judgment].

swears ← swore, but the aorist participle can be contemporaneous with the main verb, including classically (“coincident use”), and may represent the perfective aspect rather than the past tense here, or even be equivalent to the present participle. The second swears is present indicative. Compare Acts 13:46, Gal 2:1, 1 Tim 3:13.
on ← above.

Woe to you, scribes and Pharisees, hypocrites, because you pay the tithe of mint and dill and cummin, but have omitted the weightier aspects of the law: judgment and mercy and faith.
{RP TR: You}[P1904: And you]
should have done these things, while not omitting the former things.

O Jerusalem, Jerusalem, you whokill the prophets and stone those sent to you, how often I wished to gather your children in the way a bird gathers her nestlings under her wings, but you have not been willing.

and said, “What are you willing you give me if I deliver him to you?” And they stipulated thirty pieces of silver for him.

ka)gw_,
and I (contracted, crasis),
RP-text TR F1853=10/20
F1859=5/9
vs.
kai\ e0gw_,
and I (without crasis),
RP-marg P1904 F1853=10/20
F1859=4/9.
Nearly a disparity with RP-text, R=16:15.
if: conditional use of kai/.
stipulated ← or, weighed out; they either weighed the matter up in their minds, or weighed out silver coins literally. The literal meaning is set up, made stand.

Then when he had
{RP: come a little nearer}[P1904 TR: gone on ahead a little],
he fell face down and prayed and said, “My father, if it is possible, let this cup pass from me. But not as I wish, but as you do.”

proselqw_n,
having gone towards,
RP F1853=10/20
F1859=6/9
vs.
proelqw_n,
having gone on ahead,
P1904 TR F1853=10/20
F1859=3/9.
Nearly a disparity with RP, R=16:15.
Christ is not referring to the crucifixion! See Luke 22:42 and Heb 5:7. See also Mark 14:35, Mark 14:41.

At that hour, Jesus said to the crowds, “Have you come out as against a robber, with swords and sticks, to lay hold of me? I used to sit with you every day, teaching in the temple, but you did not seize me.”

have you come out...: We, with RP TBS-TR punctuate as a question; P1904 punctuates as a statement.

And when he had gone out to the gate, another maidservant saw him and said
{RP TR: to those who were there, “This man was also}[P1904: to them, “This man was also there]
with Jesus the Nazarene.”

au0toi=j,
to them (but we translate to those),
RP P1904 F1853=16/20
F1859=6/7
vs.
toi=j,
to those,
TR F1853=4/20 (Scrivener's c*suy)
F1859=1/7.
P1904 and some manuscripts put e0kei= in the direct speech. We consider this as a less likely possibility. The P1904 reading could be repunctuated to agree with RP TR, and is not strictly a textual variant on this point.
gate ← gateway, gate-house.

Matt 26:72

Kai\ pa&lin h0rnh/sato meq' o3rkou o3ti Ou0k oi]da to\n a!nqrwpon.

And again he denied itunder an oath and said, “I do not know the man.”

And Peter remembered the words of Jesuswho had said to him: “Before the cock crows, you will deny me three times.” And he went out and wept bitterly.

tou=, the (Jesus):
present in RP TR F1853=9/19
F1859=4/7
vs.
absent in P1904 F1853=10/19
F1859=3/7.
Nearly a disparity with RP, R=14:14.
words ← word.
who had said: our italicization here indicates the introduction of a finite verb, not a tense change, aorist to (plu-)perfect, as might be suspected. See the introduction.

Then that which was spoken by Jeremiah the prophet was fulfilled, where he says, “And they took thirty silver coins, the price of him who was valued – him from the sons of Israel whom they valued.

Jer 32:25(You have said to my Lord the Lord, “Buy the field for silver”).
Jer 32:44(they will buy fields for silver).
Zech 11:12-13(So they weighed for my price thirty silver coins. And I took the thirty silver coins, and cast them to the potter in the house of the Lord).
[CB] proposes that the words were spoken, but not written, by Jeremiah.

And when Pilate saw that it was to no avail, but rather a tumult was arising, he took some water and washed his hands facing the crowd, and said, “I am innocent of the blood of this just man. You seeto it.”

And when they had started the crucifixion, they shared out his clothes,

{RP: casting a lot.}[P1904: having cast a lot.][TR: casting a lot,]

{RP P1904: - }

[TR: in order that that which was spoken by the prophet might be fulfilled:

They shared out my clothes among themselves,

And cast a lot for my garment.

]

ba&llontej,
throwing, RP TR F1853=16/22
F1859=7/9
vs.
balo/ntej,
having thrown,
P1904 F1853=6/22
F1859=2/9.
i3na plhrwqh|= ... klh=ron.,
in order ... be fulfilled:
absent in RP P1904 F1853=20/20
F1859=6/7
vs.
present in TR F1853=0/20
F1859=1/7.
John 19:24 contains a fully attested statement very similar to this one.
AV differs textually.
Ps 22:19MT (Ps 22:18AV).
started the crucifixion: inceptive aorist. This seems reasonable given that Christ was still alive at this time, the English word crucify implying a process taken through to death.

and tombs were opened and many bodies of the saints fallen asleep were raised,

saints ← holy ones. All believers in the Lord Jesus Christ are saints, as is evident from the opening verses of many epistles, e.g. Rom 1:7, Eph 1:1, Col 1:2. From 1 Cor 1:2 it is clear that sanctification is in Christ Jesus.
were raised: or, rose.

So order the tomb to be secured until the third day, so that his disciples cannot go by night and steal him, and say to the people, ‘He has risen from the dead’, whereby the latter deception would be worse than the former.”

And go quickly and tell his disciples that he has risen from the dead, and look, he will go on ahead of you to Galilee. You will see him there. There you are, I have told you.”

We, with P1904, punctuate as indirect speech; RP TBS-TR as direct speech.
go: imperatival use of the participle.
has risen: or, has been raised.
will go on ahead of you ← leads you onward; see Matt 26:32.
there you are ← behold.

And they were all astounded, so much so that they debated among
themselves
and said, “What does this mean? What is this new doctrine, where he even commands the unclean spirits with authority and they obey him?”

and he cured many who were ailing with various diseases, and he cast out many demons, and did not permit the demons to speak, because they knew
{RP-text TR: him}[RP-marg P1904: that he was the Christ].

xristo\n ei]nai, to be Christ:
absent in RP-text TR F1853=14/22
F1859=5/8
vs.
present in RP-marg P1904 F1853=8/22
F1859=3/8 (both sets including a few small variations).

But he went out and began to publicize it widely and to blaze the matter abroad, so that he could no longer go openly into a city, but was outside in desolate places. And they kept coming to him from all sides.

– How he went into the house of God in the days of Abiathar
{RP P1904: the}[TR: the]
high priest, and ate the showbread, which it is not permitted to eat, except for the priests, and he also gave some to those who were with him?”

Then he looked around at them with anger, thoroughly grieved at the hardness of their heart, and he said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored, healthy like the other one.

And when those close to him heard about it, they went out to take charge of him, for people were saying that he had gone out of his senses.

that: we punctuate as indirect speech. RP and TBS-TR punctuate as direct speech: saying, “He has gone out of his senses.” The AV even translates in the present tense.
take charge ← take hold, control, but apparently not in a hostile sense here.

And some fell onto good ground, and while it sprang up and grew, it yielded fruit, and some produced a thirtyfoldreturn, and some a sixtyfold, and some a hundredfold.”

e0n, in,
RP P1904
F1859=5/6
vs.
e4n, (the) one,
TBS-TR
F1859=1/6.
There was (presumably) no indication of the breathing in the original; it is the choice of a scribe or modern editor. No remarks in F1853. Our English is not affected.

At this Jesus immediately permitted them. So the unclean spirits came out and entered into the pigs, at which the herd rushed headlong down the cliff into the sea. There were about two thousand of them, and they drowned in the sea.

there were ← and there were.
drowned ← were being suffocated, but also used for drowning [LS].

{RP TR: However, Jesus}[P1904: But he]
did not permit him, but said to him, “Go to your home, to your family and tell them everything that the Lord
{RP P1904: has done}[TR: did]
for you and how he had mercy on you.”

having heard about Jesus, came in the crowd and touched his cloak from behind,

Our punctuation, as P1904, corresponds to e0n tw%~ o1xlw%, o1pisqen h3yato ....
RP TBS-TR AV punctuation reads: having come in the crowd at the back, touched his cloak. Our objection to this is that she would not have access to Jesus's cloak from the back of the crowd. So AV differs.

Then, when the Sabbath came, he began to teach in the synagogue. And many who heard him were astounded, and said, “Where does this manget these things from? And what is this wisdom which has been given to him,
{RP P1904: so that}[TR: so that even]
such deeds of power take place at his hands?

And as for whoever does not receive you, or hear you, when you depart from there, shake off the dust under your feet as a testimony to them. Truly, I say to you, it will be more tolerable for Sodom or Gomorrha on the day of judgment than for that city.”

and the daughter of Herodias herself had come and danced, and had pleased Herod and those reclining at table with him, and the king said to the young girl, “Ask me whatever you want, and I will give it to you.”

And
{RP P1904: people}[TR: the crowds]
saw them departing, and many recognized
{RP TR: him}[P1904: them],
and they were quick to converge there on foot from all the cities, and arrived before them and gathered round him.

Then he took the five loaves and the two fish and looked up to heaven and blessed them, and broke the bread and kept givingit to
{RP TR: his}[P1904: the]
disciples to serve them, and he shared out the two fish for everyone.

And
{RP TR: when}[P1904: when]
he saw
them being harrowed while rowing (for the wind was against them), he then at about the fourth watch of the night came to them walking on the sea, and intended to pass by them,

and on return from the market, unless they dip themselves, they do not eat. And there are many other things which they have received to keep to: washings of chalices and pots and copper vessels and beds.

But you approve if a man says to his father or mother, ‘What you might have been benefitted by from me is corban’, which means ‘a gift offering’.

We punctuate differently to RP, who begin direct speech at ‘If a man... .’
Our translation conveys the same general sense as the AV, but is rather differently formulated.
approve ← say, propose.
means ← is.

there is nothing on the outside of man which can defile him, if it goes into him, but
{RP TR: it is the things that come out of him – those are the things which}[P1904: the things that come out are what]
defile
{RP P1904-text TR: man.}[P1904-marg: man.”]

And he said to them, “Are you also witless in this way? Do you
{RP TR: - }[P1904: still]
not understand that nothing from outside which goes into a man can defile him?

ou0, not,
RP TR F1853=17/20
F1859=5/6
vs.
ou1pw, not yet,
P1904 F1853=3/20 (Scrivener's cgy)
F1859=1/6.
We and P1904 punctuate as a question: Do you not understand ... ? RP and TBS-TR punctuate as a statement: You do not understand ... .